your flesh and I will give you an heart of flesh Q 7. Can no man come to Christ till thus enabled A. No it 's not in the power of man's nature or will till thus renewed and enabled Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him on his own right hand in the heavenly places John 6.44 No man can come to me except the father which hath sent me draw him Q 8. What sort of men are most ordinarily called A. The poor and mean ones in the world 1 Cor. 1.26 For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Q. 9. What is the first Instruction from it A. Souls effectually called are never lost Rom. 11.29 For the gifts and calling of God are without repentance Q. 10. What is the second Instruction A. All things co-operare to their good Rom. 8.28 For we know that all things work together for good to them that love God to them who are called according to his purpose Q. 11. What is the third Instruction A. It is dangerous to refuse God's call Prov. 1.24 Because I have called and ye refused I have stretched out my hand and no man regarded Q 12. VVhat is the last Instruction A. That Christians are obliged to walk suitable to their heavenly calling 1 Thes. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory Of the Concomitants of Vocation Quest. 32. WHAT benefits do they that are effectually called partake of in this Life A. They that are effectually called do in this life partake of Iustification Adoption Sanctification and the several benefiâ—s which in this life do either accompany or flow from them Q. 1. Are all that be effectually called justified A. Yes God justifies all and every Soul that obeys and answers his call Rom. 8.30 VVhom he called them he also justified Q. 2. VVhat other benefits have the called in this Life A. They are all the adopted Children of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ unto himself according to the good pleasure of his will Q. 3. Are those all the benefits the called receive A. No they are not only justified and adopted but also sanctified 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom righteousness and sanctification and redemption Q. 4. Do these three blessings come singly to the called A. No they are all accompanied with multitudes of other blessings flowing from them Eph 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spriritual blessings in heavenly places in Christ. Q. 5. VVhat are the mercies flowing from Iustification A. They are great and manifold Rom. 5.1 2 3 4 5. Therefore being justified by faith we have pâ—ace with God through our Lord Iesus Christ by whom also we have access by faith into this grace wherein we stand and rejoyce in the hope of the glory of God Q. 6. VVhat are the benefits flowing from Adoption A. Free access to God Eph. 3.12 In whom we have boldness and access with confidence by the saith of him And a Title to Heaven Rom. 8.17 If children then heirs Q. 7. What Blessings accompany Sanctification A. Union with Christ. Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one And Right to the Inheritance Acts 20.32 And now brethren I commend yâ—â— to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sâ—â—ctified Q. 8. What is the first Lesson from hence A. That they are Enemies to their own Souls who obey not the Gospel Call 2 Thes. 1.8 In flaming fire taking veâ—geance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. Q. 9. What is the second Lesson from hence A. That the Estate of Believers abounds with spiritual priviledges 1 Cor. 3.22 23. VVhether Paul 〈◊〉 Apollo or Cephas or the world or life or death or things present or things to come all are yours and ye are Christ's and Christ is God's Q. 10. What is the third Lesson from hence A. That all the Believer's priviledges are not in hope but some in hand 1 Iohn 3.1 Behold what manner of loâ—e the father hath bestowed upon us that we should be called the sons of God Q 11. What is the fourth Lesson A. The greatest sufferers for Christ have no reason to repent their call Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Q 12. What is the last Lesson from hence A. That we have infinite reason to bless God for the Gospel by which we are called 2 Thes. 2.14 Whereunto he calleâ— you by our Gospel Of Iustification Quest. 33. WHAT is Iustification A. Iustification is an Act of God's Free-grace wherein he pardoneth all our Sins and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us and receivedly faith alone Q 1. What are the parts of Iustification A. It consists of two Parts First The pardon of Sin Acts 13.39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Secondly The acceptation of our persons as righteous Rom. 5.1 2 3. Therefore being justified by faith we have peace with God through our Lord Iesus Christ by whom also we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God Q. 2. Whose act is it to justify Sinners A. It is the act of God alone Rom. 8.33 It is God that justifieth Man's justifying of himself is nothing Luke 16.15 And he said unto them Ye are they which justify your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God Nor other mens justifying of us Rev. 3.1 I know thy works that thou hast a name to live and art dead Q. 3. Is there any thing in man to merit his Iustification A. No it is an act of Free-grace in God Rom. 3.24 Being justified freely by his grace through the redemption which is in Iesus Christ. Q. 4. If it be not for any inherent righteousness how then A. It is for the righteousness of Christ imputed to us Rom. 4.6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without
and magnify it as a rule of duty though we must utterly renounce it as the way of our Justification Q. 12. What is the last Inference from hence A. That there is nothing too dear for a Christian in this world but he must give it up by self-denial when it comes in competition with his supream love to God Luke 14.26 If any man come to me and hate not his father and mother wife and children and brethren and sisters yea and his own life also he cannot be my disciple i. e. Love them less than me Of the Preface to the Commandments Quest. 43. and 44. WHAT is the Preface to the Ten Commandments A. The Preface to the Ten Commandments is in these words I aâ— the Lord thy God whâ—ch haâ—e brought thee out of the Land of Egypt out of the House of Bondage What doth the Preface to the Ten Commandments teach us A. The Preface to the Ten Commandments teach us that because God is the Lord and our God and Redeemer therefore we are bound to keep all his Commandments Q. 1. Why doth God use arguments and inducements to win men to the obedience of his laws A. Because he loves to work on man as a rational Creature according to the principles of his Nature Hos. 11.4 I dreâ— them with cords of a man with bands of love And because he delights in none but free and chearful Obedience Psal. 110.3 Thy people shall be willing in the day of thy power Q 2. What is the first argument in this Preface A. It is the sovereignty of the Law-giver I am the Lord which should awe the heart of every man to obedience Iam. 4.12 There is one law-giver who is able to save and to destroy Q 3. What is the second argument to Obedience A. Our propriety in God by Covenant I am the Lord thy God This obligeth to Obedience and aggravateth disobedience Psal. 50.7 Hear O my people and I will speak O Israel and I will testify against thee I am God even thy God Hos. 9.1 Thou hast gone a whoring from thy God Q. 4. What is the third argument unto Obedience A. The benefits of Redemption that they receive from God Benefits perswade to duty and the goodness of God leads to repentance Rom. 2.4 Q. 5. How can deliverance out of Egypt be an argument to them that never were in Egypt A. As that Deliverance was a Type of our Deliverance so 't is an argument to us and an argument from the less to the greater so it obligeth us more than them Luke 1.74 75. That he would grant unto us that we being delivered out of the hand of our enemies might serve him without fear in holiness anâ— righteousness before him all the days of our life Q 6. What is that deliverance we have and how doth it 〈◊〉 us to Obedience A. Our Deliverance is not from Egypt but from Hell Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Col. 1.13 And our persons are bought by the Redeemer to glorify God 1 Cor. 6.19 What know ye not that your body is the Temple of the Holy Ghost which is in you for ye are bought with a price wherefore glorify God in your body and in your spirits which are Gods Q. 7. Is it not mercenary to serve God upon the account of benefits received or to be received A. He that makes religious Duties Mediums to attain carnal Advantages only is of a worse than mercenary Spirit Hos. 7.14 And they have not cried unto me with their hearts when they howled upon their beds they assembled themselves for corn and wine and they rebelled against me But to be quickened by Mercy to Duty is not mercenary but Evangelical Hos. 3.5 They shall fear the Lord and his goodness Q. 8. What is the first Inference from hence A. That great is the condescention of God to Man that he will use arguments to induce him to obedience who might exact it only by his Sovereignty and justly damn us for our disobedience 2 Cor. 5.20 Now then we are embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God Q. 9 What is the second Inference from hence A. That the more mercy any receive from God the more obligations are laid on them to obey him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live Q. 10. What is the third Inference from hence A. The more mercies and favours any man sins against the greater is that man's sin and the sorer will be his punishment Amos 3 1 2. You only have I known of all the families of the earth wherefore I will punish you for all your iniquities Q. 11. What is the fourth Inference from hence A. That God's expectations are greater where his mercies and favours have been so Isa. 5.4 What could have been done more to my vineyard that I have not done in it wherefore when I looked that it should bring forth grapes brought it forth wild grapes Q. 12. What is the last Inference from hence A. That memorials of God's Mercies are to be kept by us to provoke us to constant and chearful duties of obedience Exod. 17.14 And the Lord said unto Moses Write this for a memorial in a book and rehearse it in the ears of Ioshua Psal. 103.2 3. Bless the Lord O my soul forget not all his benefits Of the First Commandment Quest. 45. WHich is the First Commandment A. The First Commandment is Thou shalt have no other Gods before me Q. 1. What is the first duty enjoin'd in the first Commandment A. It is to know and acknowledge the Existence or Being of God and consequently condemns all Atheism both in judgment and practice Heb. 11.6 He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Psalm 14.1 The fool hath said in his heart there is no God Q. 2. What is the second duty of the First Commandment A. It requires all men to know and acknowledge the unity of God Deut. 6.4 Hear O Israel the Lord our God is one Lord. And condemns Polytheism or plurality of Gods 1 Cor. 8.5 6. For tho' there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many but to us there is but one God Q. 3. Whence sprang the Opinion of more Gods than one at first in the world A. It sprang from ignorance of God's Omnipresence and Omnipotence Hence came their vain imaginations Rom. 1.21 Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkened They thought the presence and power of God might reach one place and not
profession of our faith without wavering for he is faithful that hath promised Heb. 6.18 That by two immutable things in which it was impossibâ—e for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Q. 5. What encourages the Faith of the Saints A. The manifold sweet and sensible experiences of others Psal. 74.14 Thou brakest the heads of Leviathan in pieces and gavest him to be meat for the people inhabiting the wilderness And especially their own experiences Joshua 23.14 Ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof Q. 6. What 's the first sign of a weak Faith A. Staggerings in our assent to Divine Truths argue the weakness of Faith Rom. 4.20 He staggered not at the promise of God through unbelief but was strong in faith c. Q. 7. What 's the second sign of weak Faith A. Inability to trust God in time of danger evidenced by sinful haste to avoid it Isa. 28.16 He that believeth shall not make haste Q. 8. What 's the third sign of a weak Faith A. When we cannot live purely by Faith except we have some sensible encouragement John 20.25 Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Q. 9. What 's the fourth sign of a weak Faith A. When a new temptation makes us easily let go our former confidence Luke 24.21 But we trusted that it had been he which should have redeemed Israel and besides all this to day is the third day since these things were done Q. 10. What 's the fifth sign of a weak Faith A. The prevalence of carnal fears in times of trouble argues weak Faith Matth. 8.26 And he faith unto them why are ye fearful O ye of little faith c. Q. 11. What 's the sixth sign of a weak Faith A. Too much carefulness and anxiety about the things of this Life Matth. 6.30 Wherefore if God so clothe the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith Q. 12. What 's the first benefit of a strong Faith A. A strong Faith gives much Glory to God Rom. 4.19 20. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs womb He staggered not at the promise of God through unbelief but was strong in faith giving glory to God Q. 13. What 's the second benefit of a strong Faith A. It gives the Soul the ravishing foresight and foretasts of Heaven upon Earth 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Q. 14. What 's the last office Faith doth for a Believer in this World A. It supports and encourages him at Death by the Promises when all other Comforts fail Heb. 11.13 These all dyed in faith not having received the promises but having seen them aâ—ar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth Of Saving Repentance Quest. 87. WHat is Repentance unto Life A. Repentance unto Life is a saving Grace whereby a Sinner out of a true sense of his sin and apprehension of the Mercy of God in Christ doth with grief and hatred of his sin turn from it unto God with full purpose of and endeavour after new obedience Q. 1. Who is the Author of saving Repentance A. The Spirit of God is the Author of it the Heart by Nature is so hard that none but the Spirit can break it Ezek. 36.26 27. A new heart also will I give and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And I will put my spirit within you c. Q. 2. In what act doth all true Repentance begin A. It begins in a true sight and sense of sin and the danger and misery we are in by sin Acts 2.37 Now when they heard this they were pricked in their hearts c. Q. 3. Why doth God work such a sense of sin and misery A. He doth it to make Christ desirable in the sinners eyes that he may fly to him Matth. 9.12 13. But when Jesus heard that he said unto them they that â—e whole need not a Physitian â—ut they that are sick But go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Q. 4. Is the â—ight of sin sufficient to Repentance A. No there must be apprehension of Mercy and forgiveness with God or else no man can sincerely repent Rom. 2.4 Not knowing that the goodness of God leadeth thee to repentance And this Mercy must be discerned in and through Christ Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitterness for him as one that is in bitterness for his first-born Q. 5. Wherein doth Repentance chiefly consist A. It consists in real inward sorrow for sin as committed against God Psal. 51.3 4. For I acknowledge my transgressions and my sin is ever before me Against thee thee only have I sinned and done this evil in thy sight c. A loathing of our selves for it Ezek. 36.31 And shall loath your selves in your own sight for your iniquities and for your abominations And of our best Duties as sinful and insufficient things Isa. 64.5 6. We are all as an unclean thing and all our righteousness are as filthy rags c. Q. 6. Wherein else doth it consist A. In turning from sin as well as grieving for it Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts c. Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Q. 7. Is turning from sin sufficient A. No that is but the negative part of Religion there must be also a sincere turning to God Psal. 119.59 I thought â—n my wayes and turned my feet unto thy testimonies Acts 11.23 And exhorted them all that with purpose of heart they would cleave unto the Lord. Q. 8. Is all sorrow for sin saving A. No there is a Repentance that doth no good Matth. 27.3 Then Iudas which had betrayed him when he saw that he was condemned repented himself c. And a Repentance unto Life Acts 11.18 Then hath God also to the
us which most resembles God and therefore our chief regard and care should be for them whatever becomes of the vile Body Mat. 16.26 For what is a man profited if he gain the whole world and lose his own Soul Or what shall a man give in Exchange for his Soul Q. 7. What further Truth may be inferr'd hence A. That men should beware of spiritual Sins as well as of gross and outward Sins for there is a filthiness of the Spirit as well as of the Flesh. 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit and as God sees them so he greatly abhors them as Sins that defile the noblest part of man on which he stamp'd his own Image Q. 8. What also may be inferr'd from hence A. Hence we learn that spiritual Worship is most agreeable to his Nature and Will and the more spiritual it is the more acceptable it will be to him Iohn 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth Externals in worship are of little regard with God as places habits gestures c. Apply this First To Superstitious men Isa. 66.1 2 3. Secondly To Children that say a Prayer but mind not to whom nor what they say Of God's Infinity Quest. 1. WHat is the sense and meaning of this Word Infinity A. It signifies that which hath no bounds or limits within which it is contained as all created things are Q. 2. In how many respects is God infinite A. God is infinite or boundless in three respects First In respect of the perfection of his Nature his Wisdom Power and Holiness exceed all measures and limits as 1 Sam. 2.2 There is none holy as the Lord c. Secondly In respect of time and place no time can measure him Isa. 57.15 Thus saith the high and lofty one that inhabiteth Eternity 1 Kings 8.27 Behold the Heaven of heavens cannot contain thee how much less this House which I have built The Heaven of heavens contains all created Beings but not the Creator Thirdly In respect of his Incomprehensibleness by the understanding of all creatures Iob. 11.7 Canst thou by searching find out God canst thou find out the Almighty to perfection Q 3. If God be thus Infinite and no understanding can comprehend him How then is it said in 1 John 3.2 VVe shall see him as he is A. The meaning is not that glorified Saints shall comprehend God in their understandings but that they shall have a true apprehensive Knowledge though not a comprehensive Knowledge of God and that we shall see him immediately and not as we do now thorow a glass darkly Q. 4. What is the first Lesson to be learnt from God's Infinity A. That therefore men should tremble to sin even in secret Psal. 139.11 If I say surely the darkness shall cover me even the Night shall be light about me Q. 5. What is the second Instruction from hence A. The second Instruction is That there is an infinite evil in sin objectively consider'd as it is committed against an Infinite God and therefore it deserves Eternal Punishment and no satisfaction can possibly be made for it but by the Blood of Christ. 1 Pet. 1.18 Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold but with the precious Blood of Christ. Q. 6. What is the third Instruction from God's Infinity A. The third Instruction is That those who are reconciled to God in Christ need not fear his ability to perform any mercy for them for he is able to do exceeding abundantly above all that we can ask or think Ephes. 3.20 And those that are not reconciled are in a very miserable condition having infinite Power set on work to punish them 2 Thes. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Q. 7. What is the fourth Instruction from God's Infinity A. That no place can bar the access of gracious Souls to God They are as near him in a Dungeon as when at Liberty and that he knows their thoughts when their tongues cannot utter them Eternal Quest. 1. WHat is it to be Eternal as God is A. The Eternity of God is to be without beginning and without end Psal. 90.2 From everlasting to everlasting thou art God Q. 2. How doth God's Eternity differ from the Eternity of Angels and Humane Souls A. It differs in two respects First In this That tho Angels and the Souls of men shall have no end yet they had a beginning which God had not Secondly Our Eternity is by gift from God or by his appointment but his Eternity is necessary and from his own Nature Q. 3. In what sense is the Covenant called an everlasting Covenant A. The Covenant is called an Everlasting Covenant 2 Sam. 23.5 because the mercies of it conveyed to believers as pardon peace and salvation are mercies that shall have no end Q. 4. In what sense is the Gospel Everlasting A. The Gospel is called the Everlasting Gospel Rev. 14.6 because the effects thereof upon the Souls it sanctifies will abide in them for ever Q. 5. In what sense is the Redemption of Christ called the Eternal Redemption A. The Redemption of Christ is called Eternal Redemption in Heb. 9.12 because those whom he redeems by his Blood shall never more come into condemnation Iohn 5.24 He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Q. 6. VVhy is the last Iudgment of the world by Christ called Eternal Iudgment A. The last Judgment is called Eternal Judgment not because God judged men from Eternity or because the Day of Judgment shall last to Eternity but because the consequences of it will be Everlasting Joy or Misery to the Souls of Men therefore it 's called eternal judgment Heb. 6.2 Q 7. VVhat may wicked men learn from the Eternity of God A. Hence wicked men may see their own misery in the perfection of it that they will have an eternal Enemy to avenge himself upon them for ever in the world to come 2 Thess. 1.9 VVho shall be punished with everlasting destruction from the presence of the Lord. Q. 8. VVhat may good men learn from it A. That their joy and happiness will be perfect and endless who have the Eternal God for â—heir portion Psalm 16.11 In thy presence is fulness of joy at thy right hand there are pleasures for evermore Q. 9. VVhat may all men good and had learn from it A. All men may learn three things from the Eternity of God First That their life is a thing of nought compared with God Psal. 39.5 Mine age is nothing before thee Secondly That sins or duties long since committed or performed are all present before God Thirdly That God can never want opportunity to do his work and carry
and without iniquity just and right is he Psalm 119.142 Thy righteousness is an everlasting righteousness and thy Law is the truth Q 2. What is the first Property of Divine Truth A. The first Property of it is That it is essential and necessary to God He cannot lie Tit. 1.2 Q. 3. What is the Second Property of it A. The Second Property is That it is everlasting and abiding to all Generations Psalm 100.5 For the Lord is good his mercy is everlasting and his truth endureth to all generations Isa. 25.1 O Lord thou art my God I will exalt thee thy counsels of old are faithfulness and truth Q. 4. What is the Third Property of Divine Truth A. The Third Property is that he is universally true in all his Words and Works 1. In all his Words Iohn 17.17 Thy word is truth 2. In all his Works Psalm 25.10 All the paths of the Lord are mercy and truth unto such as keep his covenant Q. 5. What-is the First Lesson from God's Truth to be learnt A. That truth and sincerity of heart is that which is most suitable and pleasing to God Psalm 51.6 Behold thou desirest truth in the inward parts Q. 6. What is tâ—e Second Lesson from God's Truth A. That whatever God hath foretold shall assuredly come to pass and be fulfilled in his time Iosh. 23.14 Not one thing hath failed of all the good things which the Lord our God spoke concerning you all are come to pass unto you and not one thing hath failed thereof Q. 7. What is the Third Lesson from the Truth of God A. That a Promise from God is full security to the Faith of his People and they may look upon it as good as a mercy in hand Heb. 10.23 For he is faithful that promised Q. 8. What is the Fourth Lesson from God's Truth A. That whatever God hath threatned in his Word against sinners shall surely come upon them except they repent Zech. 1.6 But my word and my statutes which I commanded my servants the prophets did they not take hold of your fathers and they returned and said Like as the Lord of hosts thought to do unto us according to our ways and according to our doings so hath he dealt with us Ezek. 12.27 28. The word which I have spoken shall be done saith the Lord God Q. 9. What is the Fifth Lesson from God's Truth A. That falshood in Words and Actions is contrary to God's Nature and abhorred by him Iohn 8.44 Ye are of your father the Devil and the lust of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lie he speaketh of his own for he is a liar and the father of it Q. 10. What is the Last Lesson from God's Truth A. The day of judgment will rightly and justly state every man's condition Rom. 2.2 But we are sure that the judgment of God is according to truth against them which commit such things Of One God Quest. 5. ARE there more Gods than one A. There is but one only the living and true God Q. 1. How doth it appear that there is but one God A. It is evident from Scripture there is but one God Deut. 6.4 Hear O Israel the Lord our God is one Lord. Jer. 10.10 But the Lord is the true God he is the living God and an everlasting King and as Scripture reveals no more so Reason will allow no more Q. 2. Why will Reason allow no more but one God A. Because God is the First Being Revel 1.11 Saying I am alpha and omega the first and the last and there can be but one First Being and God is the most perfect and excellent Being Psalm 71.19 Thy righteousness also O God is very high who hath done great things O God who is like unto thee And there can be but one most Perfect and Excellent Being Q. 3. But doth not the Scripture say in 1 Cor. 8.5 That there are Gods many and Lords many A. Yes there are many in Title and many in opinion but one only in Truth Jer. 10.10 But the Lord is the true God he is the living God and an everlasting King Q. 4. Why is he called the true God A. To distinguish him from the Idols and false Gods of the Heathens 1 Thes. 1.9 How ye turned to God from Idols to serve the living and true God Acts 14.15 We preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Q. 5. Why is he called the living God A. Because all life natural spiritual and eternal is in him and from him only First Natural Life Acts 17.28 For in him we live and move and have our being Secondly Spiritual Life Eph. 2.1 You hath he quickned who were dead in trespasses and sins Thirdly Eternal life in glory Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory Q. 6. What is the first Instruction from hence A. If but one God then all his Children should be of one heart having one and the same Father Eph. 4.5 6. One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Q. 7. What is the second Inference from hence A. That it is Idolatry to perform worship to any other but God only Psalm 86.9 10. All nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy name for thou art great and doest wondrous things thou art God alone Q. 8. What is the Third Inference from it A. That our supream love is due to God only and it 's very sinâ—ul to place it on any other Deut. 6.4 5. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Q. 9. What is the Fourth Inference from God's Unity A. That God only must have the reliance and dependance of our Souls Ier. 17.5 7. Thus saith the Lord Cursed be the man that trusteth in man that maketh flesh his arm and whose heart departeth from the Lord. Blessed is the man that trusteth in the Lord and whose hope the Lord is Q. 10. VVhat is the last Inference from it A. That we have great cause to be thankful for the Gospel which discovers the only true God to us and that we are not as the Heathens worshipping many and false Gods 1 Cor. 8.5 6. For though there be that are called gods whether in heaven or in earth as there be Gods many and Lords many but to us there is but one God the father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him Of three Persons in the Godhead Quest.
sins against the greater is his sin Rom. 2.4 Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance And especially when 't is against Spiritual Mercies and Means of Salvation Heb. 2.3 How shall we escape if we neglect so great salvation c. Q. 9. Are heinous and crying sins capable of forgiveness A. Yes great and heinous sins are capable of forgiveness upon true Repentance Isa. 1.18 Tho' your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Q. 10. From what fountains doth the pardon of all sins both great and small flow A. They all flow from the Free Grace of God Luk. 7.41 42. And when they had nothing to pay he frankly forgave them both And through the Meritorious satisfying Blood of Christ Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Q. 11. What 's the first Inference hence A. Though some sins are more heinous than others yet no Sinner should absolutely despair of Mercy for the vilest have been pardoned 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified c. Q. 12. What 's the second inference hence A. That there are different degrees of torments in Hell proportioned to the different degrees of sins on earth Matth. 11.21 22. Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes But I say unto you it shall be more tollerable for Tyre and Sidon at the day of judgment than for you Q. 13. What 's the third Inference hence A. That great Sinners when pardoned and received to Mercy should excel all others in love to Christ Luke 7.42 43. Which of them will love him most Simon answered and said I suppose that he to whom he forgave most And he said unto him thou hast rightly judged Q. 14. What 's the last Inference hence A. Let no Man neglect Christ because his Sins are not so heinous as others because the least Sin without Christ is damning Rom. 6.23 For the wages of sin is death c. And greater Sinners are often called when lesser are not Matth. 21.31 32. The publicans and harlots go into the kingdom of God before you Of the demerit of Sin Quest. 84. WHat doth every Sin deserve A. Every Sin deserveth Gods Wrath and Curse both in this Life and that which is to come Q. 1. Wherein doth the evil of Sin principalâ—y consist A. It consists principally in the offence it gives and the wrong it doth to God Psal. 51.4 Against thee thee only have I sinned and done this evil in thy sight Q. 2. What 's the first offence and wrong Sin doth to God A. It consists in its enmity to God Rom. 8.7 Because the carnal mind is enmity against God c. Exprest in Scripture by walking contrary to him Levit. 26.40 They have also walked contrary to me Fighting against God Acts 5.39 Lest haply ye be even found to fight against God And resisting his Spirit Acts 7.51 Ye do alwayes resist the Holy Ghost Q. 3. Wherein is its enmity to God â—urther discovered in Scripture A. It 's discovered under the names and notions of hatred of God Rom. 1.30 Back-biters haters of God c. Rebellion against God 1 Sam. 15.23 For rebellion is as the sin of witchcraft c. And despising the Commandment of God 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord Q. 4. What are the Attributes of God that Sin wrongs A. It wrongs all his Attributes for it slights his Sovereignty Exod. 5.2 And Pharaoh said who is the Lord that I should obey his voice to let Israel go Resists his Power 1 Cor. 10.22 Are we stranger than be Despiseth his Goodness Rom. 2.4 Or despisest thou the riches of his goodness c. Taxeth his Iustice Ezek. 18.25 Yet ye say the way of the Lord is not equal c. And clouds his Holiness Jam. 2.7 Do not they blaspheme that worthy name by the which ye are called Q. 5. What doth Sin deserve in the course of Iustice from God A. It deserves all temporal and eternal effects of Gods Wrath on the Souls and Bodies of Sinners all which in Scripture go under the name of Death Rom. 6.23 For the wages of sin is death c. Q. 6. Can these sufferings satisfie God for all this wrong A. No they cannot and therefore they must and shall be eternal on the damned Matth. 5.26 Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing Mark 9.44 Where their worm dyeth not and the fire is not quenched Q. 7. Shall all Sinners hear the desert of their Sins A No all that are out of Christ shall but Christ hath freed Believers from it Iohn 3.18 He that believeth on him is not condemned c. Q. 8. But is it not hard that Sinners should suffer eternally for the sins of a few years A. No it is not for the evil of Sin is not to be measured by the time in which but by the object against which it is committed Psal. 51.4 5. Against thee thee only have I sinned and done this evil in thy sight c. Q. 9. What learn we from hence A. Hence in the first place we learn the impossibility of satisfying Gods Justice for the least Sin that ever we committed Iob 7.20 I have sinned what shall I do unto thee c. Psal. 130.3 If thou Lord shouldst mark iniquity O Lord who shall stand Q. 10. What 's the second Instruction hence A. Hence we see the necessity of a Mediatour betwixt God and us Psal. 40.6 7. Sacrifice and offering thou didst not desire c. Then said I lo I come in the volume of the book it is written of me Q. 11. What 's the third Instruction hence A. That the greatest suffering is rather to be chosen than the least sin Heb. 11.25 Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season Q. 12. What 's the fourth Instruction hence A. It teacheth us what an invaluable Mercy the full free and fiâ—al remission of Sin is Psal. 32.1 2. Blessed is he whose wickedness is forgiven and whose sin is covered c. Q. 13. What 's the fifth Instruction hence A. It vindicates God in his severest strokes on Sinners Hos. 6.5 Therefore have I hewed them by the prophets I have slain them by the words of my mouth and thy judgments are as the light that goeth forth Q. 14. What 's the last Instruction A. Hence we learn the infinite nature of Christs sufferings Rom. 8.32 He that spared not his own son but
delivered him up for us all how shall he not with him also freely give us all things Of what God requires of us Quest 85. WHat doth God require of us that we may escape his Wrath and Curse due to us for Sin A. To escape the Wrath and Curse of God due to us for Sin God requireth of us Faith in Iesus Christ Repentance unto Life with the diligent use of all the outward means whereby Christ communicateth to us the benefits of Redemption Q. 1. What are the things required of us to escape Gods Wrath and Curse due to us for Sin A. The things required of us are 1. Faith in Jesus Christ Acts 16.31 And they said believe on the Lord Iesus Christ and thou shalt be saved and thine house 2. Repentance from Sin Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. 3. Diligent striving in the use of all Gods appointed means Luke 13.24 Strive to enter in at the strait gate for many I say unto you shall seek to enter in and shall not be able Q. 2. Are these things in Mans power to perform that God requires of him A. Though they are our Duties yet we have no power in our selves by Nature to perform them but the power is of God 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Q. 3. But if Men be in Christ and justified from Eternity what need of this A. Though God from Eternity decreed and Christ long since purchased the Salvation of the Elect yet have they no union with Christ till they believe Ephes. 3.17 That Christ may dwell in your hearts by faith that ye being rooted and grounded in love Nor remission of Sin Acts 3.19 That your sins may be blotted out when the times of refreshing shall come from the presence of the Lord but lye under wrath as others do Eph. 2.3 12. And were by nature the children of wrath even as others Ver. 12. That at that time ye were without Christ being aliens from the commonwealth of Israel and strangers from the covenants of promise having no hope and without God in the world Q. 4 If it be God that can only work these Graces in us to what purpose is our striving A. Gods working doth not exclude Mans striving but more excites and obliges us to it Phil. 2.12 13. Work out your own salvation with fear and trembling For it is God which worketh in you both to will and to do of his own good pleasure Q. 5. To what purpose is it to strive in the use of means except we knew we were elected A. The knowledge of our Election is not antecedent to our diligence but our diligence is required antecedently to that knowledge 2 Pet. 1.10 Wherefore the rather Brethren give diligence to make your calling and election sure c. Q. 6. Is it not legal to put Natural Men upon striving in the use of means A. No it is not for Christ himself enjoyns it Luke 13 24. Strive to enter in at the strait gate c. And so did the Apostles after him Acts 8.22 Repent therefore of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee Q. 7. Is there no escaping Gods Wrath and 〈◊〉 without Faith and Repentance A. No it is impossible to escape them Iohn 3.18 He that believeth not is condemned already Heb. 2.3 How shall we escape it we neglect so great salvation Q. 8. But if a man reform his life and live soberly and justly for time to come may he not that way escape Gods Wrath and Curse A. No Sobriety and Reformation are Duties but it 's Faith and Regeneration that puts men into Christ and out of danger Matth. 5.20 Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Titus 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Q. 9. Do all believing and penitent Sinners escape Gods Wrath and Curse A. Yes they do and shall for ever escape it Rom. 8.1 There is therefore now no condemnation to them which are in Christ Iesus c. Col. 1.12 13. Giving thanks unto God the Father which hath made us meet to be partakers of the inheritance of the saints in light who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear son Joh. 5.24 He that beareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Q. 10. What is the first Inference hence A. Hence it appears how false and dangerous the Antinomian Doctrine is which teacheth that our Sins are pardoned before they are committed or we either believe or repent contrary to Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of satan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me James 5.20 He which converteth the sinner from the error of his way shall save a soul from death c. Acts 10.43 To him give all the prophets witness that through his name whoseover believeth in him shall receive remission of sins Q. 11. What 's the second Inference from hence A. Hence it follows that it is dangerous on the one side not to strive in all the wayes of Duty for Christ and Salvation contrary to Luke 13.24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able And as dangerous on the other side to rest in and depend on our own Works and Duties Phil. 3.9 And be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Q. 12. What 's the third Inference hence A. Hence we learn the miserable stare of all unbelievers and impenitent persons the Curse and Wrath of God lyes upon them Gal. 3.10 For as many as are of the works of the law are under the curse c. And their Mittimus for Hell is already made Iohn 3.18 He that believeth not is condemned already Q. 13. What 's the fourth Inference hence A. Hence we learn the happy state into which Faith and Repentance brings the Souls of Men Acts 13.38 39. By him all that believe are justified from all things from which ye could not be justified by the law of Moses Of Saving Faith Quest. 86. WHat is Faith in Iesus Christ A. Faith in Iesus Christ is a saving Grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the
must be performed in the heart of a Child of God by the Spirit of Adoption Gal. 4.6 And because ye are sons God hath sent forth the spirit of his Son in our hearts crying Abba Father Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Q. 7. What 's the third qualification of an acceptable Prayer respecting the manner A. It must be servent and importunate not cold and formal Iam. 5.16 The effectual fervent prayer of a righteous man availeth much Matth. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Q. 8. Wherein doth true importunity with God in Prayer consist A. Not in the multitude of words Matth. 6.7 But when ye pray use not vain repetitions as the heathen do for they think they shall be heard for their much speaking But in an holy earnestness of Spirit to be heard Psal 143.7 Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit A prudent choice of prevalent Arguments Iob 23.4 I would order my cause before him and fill my mouth with arguments And a resolute persistance in our requests till they be granted Isa. 62.7 And give him no rest till he establish and till he make Ierusalem a praise in the earth Q. 9. Do not Prayers thus qualified sometimes miscarry A. God may delay and suspend the answer of them for a time Psal. 22. 2. O my God I cry in the day time but thou hearâ—â— not c. But sooner or latter God will alwayes answer them either in the very thing we ask 1 Iohn 5.15 We know that we have the petitions that we desired of him Or in that which is equivalent or better Gen. 17.18 19. And Abraham said unto God O that Ishmael might live before thee And God said Sarah thy wife shall bear thee a son indeed and thou shalt-call his name Isaac and I will establish my covenant with him for an everlasting covenant and with his seed after him Q. 10. Is there no Prayer but what is stated and fixed A. Yes there is sudden occasional Prayer which we call ejaculatory Such was Iacobs Gen. 49.18 I have waited for thy salvation O Lord. And this is exceeding useful to maintain constant communion with God and keep the heart in a spiritual frame Q. 11. Is all stated and fixed Prayer publick in the Congregation or Church A. No stated Prayer ought to be in our Families with those under our charge and in our Closets betwixt God and us alone Iosh. 24.15 But as for me and my house we will serve the Lord. And Matth. 6.6 But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Q. 12. What infer you from hence A. The restraint of Prayer is not only a great fin but an ill sign of a graceless heart Iob 15.4 Yea thou castest off fear and restrainest prayer before God And that which entails a judgment and curse upon men and their Families Ier. 10.25 Pour out thy fury upon the heathen that know thee not and upon the families that call not upon â—hy name Q. 13. What 's the second Inference from the Ordinance of Prayer A. That the true reason why we enjoy not the Mercies we pray for is not because God is unwilling to grant Mercies but because we either neglect Prayer or miscarry in the manner of Prayer Jam. 4.2 3 Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because yâ— ask not Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Of Direction in Prayer Quest. 99. WHat Rule hath God given for our dirâ—ction in the Duty of Prayer A. The whole Word of God is of use to direct us 〈◊〉 Prayer but the special Rule of Direction is that form of Prayer which Christ taught his Disciples commonly called the Lords-Prayer Q. 1. Do men need directions rules and helps in Prayer A. They do greatly need them for in â—nd of our selves we know not what to pray for as we ought Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we shall pray for as we ought c. Nor how to pray in a right manner and for right ends and a mistake in either frustrates our Prayer Jam. 4.3 Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Q. 2. When do men mistake in the matter of their Prayer A. They mistake in the matter of Prayer when they ask of God things that are not lâ—wful good and agreeable to his Will So the Disciples were ready to do in calling for fire from Heaven on the Samaritanes Luke 9.54 55. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did But he turned and rebuked them and said ye know not what manner of spirit ye are of Q. 3. When do men mistake in the manner of Prayer A. They mistake in the manner when they ask Mercies of God for carnal ends to satisfie their lusts Jam. 4.3 Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Or in a drowsie and careless manner Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee c. Q. 4. What helps hath God afforded us to furnish us to Prayer both in respect of the matter and manner A. The Scriptures abudantly furnish us with all sorts of helps and directions for the matter of Prayer It directs us both in coâ—fession of sins original and actual Psal. 51.4 5. Behold I was shapen in iniquity and in sin did my mother conceive me Against thee thee only have I sinned and done this evil in thy sight c. Petition and Thanksgiving Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your request be made known unto God Q. 5. Doth it afford us any help or direction as to the manner of Prayer also A. Yes it doth and that both as to 1. our sincerity in Pâ—ayer 〈◊〉 10.22 Let us draw near with a traâ— heart in full assurance of faith having our hearts sprinkled from an evil conscience all our bodies washed pure water 2. As to our humility in Prayer Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear 3. As to our faith in Prayer Jam. 1.6 But let him ask in faith nothing